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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35696	Jus Cæsaris et ecclesiæ vere dictæ or, A treatise wherein independency, presbytery, the power of kings, and of the church, or of the brethren in ecclesiastical concerns, government and discipline of the church : and wherein also the use of liturgies, tolleration, connivence, conventicles or private assemblies, excomminication, election of popes, bishops, priests what and whom are meant by the term church, 18 Matthew are discoursed : and how I Cor. 14. 32. generally misunderstand is rightly expounded : wherein also the popes power over princes, and the liberty of the press, are discoursed / by William Denton ...	Denton, William, 1605-1691.	1681 (1681)	Wing D1066; ESTC R9164	326,898	268

Christians have to study each others good to endeavour the conversion and confirming of one another Tu autem conversus confirma fratres It is a general Command to all and consequently a duty perpetually obliging to desire earnestly spiritual gifts but rather that they may prophesie according to 1 Cor. 1.14 in which Chapter by Prophets is not meant the Clergy only as it is generally so misunderstood but all Christians in general and by Prophesying is meant speaking unto men to edification and exhortation and comfort V. 3. the duty of every individual And I do not know but that a solemn private Assembly of Christians met in these our days in the name and fear of God exercising holy duties and Ordinances is as true a Church in Gospel understanding as the like number so congregated in the days of Christ and his Apostles according to Matth. 18. These things rightly considered I cannot but wonder and that not without some astonishment with what face or shew of conscience any especially of our Protestant Clergy for in our Alternate changes they have been all some way or other this way culpable whether Prelate Presbyter or Independent all striving to set up themselves can countenance advise or any way consent to forbid such Assembling is it not enough that submission to the present Established Government of Church and State be the qualification to all Ecclesiastical Livings and Preferments for those that can and will submit and conform thereto but they must silence dissenters as truly worshipping and serving God in truth as themselves tho happily not so modishly nor yet so Ceremoniously I pray God forgive them and that the Character of Whited wall given to the High Priest by St. Paul may never be their doom § In things indifferent and good so they be liberal and free it may so happen that an error may be committed against the Princes command but for those duties that are expresly commanded by God the 5. Acts 29. It s better to obey God than Man must take place Consider the contrary if a Prince command lawful things must we notwithstanding have license from another to obey him and without it is it a Non licet And shall not Gods Commands be lawfully obeyed without license from another Nature in all her sinal drifts giveth also such faculties and powers as are requisite and necessary for attaining the same and shall God prescribe an end and Commandments and shall they not be obeyed and put in practice without the favour and license of men Absit its too absurd and inconvenient I have been the freer herein because I have been so far from frequenting or countenancing such Assemblies by my presence that I have been but once at any one of them above these 20 years nor do I converse with any of them Happily I can conform with better satisfaction to conscience than they can that so congregate It is hard kicking against the Pricks Acts 26.14 and ill offending little ones a heavy doom lyes at the doors of such for their Angels do alwayes behold the face of God in Heaven Mat. 18.10 you know the charge was given to Kings themselves saying touch not mine anointed and do my Prophets no harm 105 Psal 14.15 stopping such mouths is injurious to God and man Doth the Law judge any man before it hear him and know what he doth 9 John 51. The sum then is that as all Men and Doctrines condemning sin and wicked lives are to be tollerated nay encouraged So to stop the Mouths and Pens of such is to hinder them from doing their duty and from obeying the Laws and Commands of God Now if such should in truth prove to be the very case of our Conventiclers and that their solemn meetings together be in good earnest for the better and not for the worse to wrestle with God with strong and importunate prayers for the Welfare of King and Kingdom of Church and State and to mourn not only for their own personal Sins but for all the abominations that are done in the midst of the Land and to preach Jesus Christ and him Crucified only and that he would make a high way of Holiness through the Land that way-faring-men tho fools may not err therein 35 Esay 8. To stir up the gifts and spirits that are in them by fruitful and seasonable conferences each borrowing light from his Brothers Candle If such should prove to be the truth of their case as they and their Auditors most solemnly aver it to be and it hath not yet judicially appeared to have been otherwise will not then the Oppugners of such Christian liberty Gospel precepts and Apostolick practices be accounted to have laid Snares in Mispah and spread Nets upon Tabor to have used Laws Menaces and Subtilties to keep Gods people from his Court and Sanctuary and to confine and oblige them to Worship after the modes of men And will not such obligations come within the lash and verge of the Woe denounced by Isaiah against those that make a Man an Offender for a word and lay a Snare for them that reprove in the Gate and turn aside the Just for a thing of naught 29.21 Nay will it not look like that old Machivilian trick Audacter calumniari the better to bring about ends and purposes little conducing to the power and encrease of Godliness It is an undoubted Gospel truth that no Power hath lawful Right and Authority to forbid Christians assembling together to Preach the Gospel and to perform Spiritual duties When God sent his own Son out of his own Bosom to take on him the form of a Servant and to become obedient to the death of the Cross for us Men and for our Salvation he gave him the Heathen for his Inheritance and the uttermost parts of the Earth for his Possession 2 Psal 8. and anoynted him with the Oyl of gladness above his fellows whereby he became King of Kings and Lord of Lords whose Throne was to endure for ever and ever and the Scepter of Righteousness to be the Scepter of his Kingdom 1 Heb. 8.9 who whilst in the dayes of his flesh did gather a Church a Kingdom out of Jews and Gentiles peculiar to himself and established the Government thereof sufficient to all its ends and purposes by his own Laws and Precepts far different and distinct from all other Governments in the World to which all other Kings and Governments in the World were to conform and submit and to become nursing Fathers and Mothers thereof and that under a severe prophetical Menace of being else broken with a rod of Iron and dasht in pieces like a Potters vessel 2. Psal 9. and therefore Christs Worship and Government being Independent and subject to no other Laws or Jurisdictions but his own which no Nation how great soever hath so Righteous 4 Deut. 8. no other Power or Principality can Lawfully forbid any Assemblies or Congregations to meet and worship him according to

perfectly 18 Acts 24 25 26. For he knew only the Baptism of John So that it is possible that some Doctrines and some Truths may be revealed or revealed more perfectly to Auditors and sitters by than to the Priests themselves tho qualified as Apollos was besides the practice of former times even in the days of the Apostles and times of persecution nothing more common witness 20 John 19.26 Then the same day at Evening being the first day of the week when the doors were shut ergo private when the Disciples were assembled for fear of the Jews c. And after 8 days again his Disciples were within and Thomas with them then came Jesus the doors being shut c. V. 26. The Rulers of the Jews being offended at Peters Sermon for that thousands were converted thereat did imprison him and John and commanded them to preach no more in that Name adding also threatnings but Peter and John boldly answered whether it be right in the sight of God to hearken unto you more than unto God judg ye for we cannot but speak the things we have heard and seen whereupon they being farther threatned and let go they did not desist but went to their own company and having prayed the place was shaken where they were assembled together and they were all filled with the Holy Ghost and they spake the Word of God with boldness 4 Acts 1.2.17.19.20.23.31 And it came to pass that a whol year they assembled themselves with the Church and taught much People 11. Acts 26. K. Herod having persecuted the Christians killed James and imprisoned Peter whom an Angel delivered on the prayers of the Church assembled in the House of Mary the Mother of John where many were gathered together praying 12. Acts 2.3.12 Upon the first day of the week when the Disciples came together to break bread Paul preached unto them continuing his speech until Midnight there being many lights in the upper Chamber whereby it is apparent that Paul did not only teach publickly in the Temple but also from House to House not ceasing to warn every one night and day with tears 20 Acts. 7.8.20.31 Paul having escaped shipwrack and being upon Melita many came to him unto his Lodging to whom he expounded and testified the Kingdom of God c. and Paul dwelt two whol years in his own hired house and received all that came in unto him preaching the Kingdom of God and teaching those things which concern the Lord Jesus Christ with all confidence no man forbidding him 28. Acts 1.23.30.31 The application is easie and obvious without a Comment times of persecution can be no objection here nor alter the case if lawful then under Perscutors and Enemies of the Gospel nay a duty injoyned certainly much more lawful now under the Nursing Fathers and Mothers of the Church Reasons of State only can have room here either pro or con Conventicles of such nature being so far from being against Scripture that they are warranted thereby both by Precept and Example of Christ and his Apostles and of the most pure and primitive times which may be a Document at least and caution to all in Authority that they do not hand over head and without due consideration suppress all Conventicles promiscuously as if Conventicles and Schism and Conspiracy were termini convertibiles least by mistake or inadvertency they act over again the Priests of old the Captain of the Temple and the Sadduces or those lewd fellows of the baser sort who upon such like occasions being grieved that the Apostles taught the People and preached through Jesus the resurrection of the dead accusing them for turning the world upside down by acting contrary to the decrees of Caesar came upon them laid hands on them put them in prison and commanded them not to speak at all nor teach in the Name of Jesus But Peter filled with the Holy Ghost and John answered them boldly saying whether it be right in the sight of God to hearken unto you more than unto God judg ye 4. Acts 18.19 And being let go no fault having been found in them for so congregating and so preaching they went to their own Company and after report made of all that the Chief Priests and Elders had said unto them they lift up their voices with one accord and applied and said with David Why did the Heathen rage and the People imagine vain things the Kings of the Earth stood up and the Rulers were gathered together against the Lord and against his Christ V. 25.26 When many signs and wonders were wrought among the People by the Apostles few men daring to joyn themselves to them the temper and complexion of many in these our days I doubt but the People magnified them the High Priest with his Sect of Sadduces being filled with indignation imprisoned them whom the Angel of the Lord delivered miraculously by night the doors being shut with command to stand and speak in the Temple to the People all the words of this life and they were sound so teaching when by the command of the High Priest that the Captain of the Temple with his Officers seized them in the Temple and brought them without violence for they feared the People least they should have been stoned before the Council who tho cut to the heart at the stout and resolute answers and deportment of the Apostles yet waved the counsel given to slay them and followed the advice of Gamaliel a Pharisee a Doctor of Law had in reputation among all the People who cautioned them to take heed what they did to these Men invited thereunto by the example of Theudas and Judas of Galilee who advised to refrain from these Men and let them alone upon this grand reason because if this counsel or this work be of Men it will come to nought but if it be of God ye cannot overthrow it least happily ye be found even to fight against God to whom they all agreed yet not without beating and commanding them that they should not speak in the Name of Jesus and yet they ceased not to teach and preach Jesus Christ in the Temple and in every House 5. Acts 12.42 When Christ was ascending up to Jerusalem and being come even at the descent of the Mount of Olives the whole multitude of Disciples rejoyced and praised God with a loud voice for all the mighty works that they had seen whereat the Pharisees being offended said Master rebuke thy Disciples but instead of silencing them he rebuked the Pharisees and said unto them I tell you that if these should hold their peace the stones would immediately cry out 19. Luke 37.40 If our Separatists our Schismaticks falsly so miscalled do so assemble contrary to Decrees of Caesar yet it is not without strict Precepts and great Examples of Christ the Lord Paramount and of his Apostles If Paul that great Apostle 1. Rom. 11.12 did long to see the Romans that he might be comforted together with

because the Apostles Gifted and Spirited in that abundant measure as they were used no Liturgies nor stinted Forms therefore we that are neither infallible as they were nor yet have the Spirit in the same measure as they had should use none May not we rather and with much more Evidence of Reason from the Nature of the thing varied conclude the contrary to be absolutely warranted and for that very reason affirm Liturgies and stinted Forms to be much more justifiable now and rather to be used by us in these days than by them in those days Certainly if they cannot lay most undoubted claim unto the same in-being Principles and unto the same measure which was in them this their Goliah-Argument hath its Head cut off with his own Sword O! but in the Purer Times next and nearest to the days of the Apostles the Fathers who neither were Infallible nor yet had the Spirit in the same measure as the Apostles had never used them whether they did or did not use them we neither certainly know nor yet why they did or did not and if we did yet that could be no infallible demonstration for us to do just as they did without consideration had of the disferent posture of Affairs between these and those times But be it so that they did not use them what then may not a succeeding Generation sind out a necessary remedy or convenient preservative to defend the pure Worship of God from Taint and Infection of Idolatry or Superstition that a former Age two or three have not used Such kind of Negative Allegations Arguments they cannot be may induce to deliberate and consider whether sit to be appointed or used or not but can never rationally conclude that therefore we can use nothing that those Purer Times did not The Condition and Posture of Christian Affairs are now altered In the Primitive Times next unto the days of the Apostles every Pastor had care only of his own gathered Church and every Bishop with his Presbiters of this or that City and so in that respect there being then no Civil Protectors but all professed Enemies of the Gospel no need then of Liturgies though happily as lawful then though not so necessary as now when whole Kingdoms and Common-wealths are become Christian and consequently the care of their Spiritual State is become much more extensive stretching over great Kingdoms is now devolved by Divine Right on the Civil Christian Magistrate who may no doubt impose a wholesom Form of sound Words by way of Lyturgy for that without it or something equivalent to it it is not possible for a Prince to have that due inspection and oversight over his vastly-extended Flock as a Shepherd may have of his Fold in one Parish or one City § But to sum up his Discourse in as narow a compass as I can f. 22. It treats about Christs Institutions of Gospel-Worship in his publick Assemblies The chief Acts whereof he refers to three Heads 1. Preaching of the Word 2. Administration of the Sacraments 3. The Exercise of Discipline of which he says little or nothing all to be performed with Prayer and Thanksgiving For the Administration of these so far as they are purely of his Institution Christ gave Rules to his Disciples and appointed Persons 1. Pastors and Teachers for the regular Administration of them which was to be performed and executed two ways fo 12.1 Either by such Spiritual Abilities for the discharge and performance of this whole Work as will answer the Mind of Christ therein and so serve for the End proposed 2. Or by the Prescription of a Form of Words whose reading and pronuntiation in these Administrations should outwardly serve as to all the Ends of Prayer and Thanksgiving required in them which they do contain Against the second way only he disputes and argues stifly averring 1. That Christ not in any thing or by any Act of his did intimate the necessity or lawful use of any such Liturgies as these which we are inquiring after or prescribed or limited Forms of Prayer or Praises to be used or read in the publick Administration of Evangelical Institutions but made provision rendring all such Prescriptions useless and because they cannot be made use of but by rejection of the Provision by himself made unlawful Fo. 29.2 No Liturgies used or prescribed or their usefulness intimated by the Apostles nor by the Churches of their Plantation Fo. 20 21 38. It 's but reasonable to allow unto the Ministers of the Gospel that liberty in the Worship of God which was confessedly left unto them by Christ and his Apostles fo 24. and therefore unreasonable to impose Forms on others whom they undertake to inform 32. and who desire to stand fast in the Liberty with which Christ hath made them free averring That they must have a great considence in their own wisdom and sufficiency who will undertake to appoint and impose on others the observation of things in the Worship of God which neither the Lord Jesus nor his Apostles did appoint or impose 22. and withal deploring That Liturgies should be made the Hinge whereon the whole exercise of the Ministry must turn Fo. 31 40. All such Imposition being destitute of any Plea or Pretence from Scripture or Antiquity f. 31. in his 7th Ch. he declares That he doth not in especial intend the Liturgy now in use in England any farther than to make it an Instance of such imposed Liturgies whereof we treat and therefore will not at all enquire what footing it hath in the Law how nor when established nor what particular failings are pleaded to be in it nor what conformity it bears with the Roman Offices c. nor doth he oppose the directive part of this Liturgy as to the reading of the Scripture the Administration of the Ordinances by Christ appointed nor the Composition of Forms of Prayer suited to the Nature of Institutions to which they relate so they be not imposed on the Administrators of them to be read precisely as prescribed But the thing alone which he would be thought to oppose is The composing of Forms of Prayer in the Worship of God in all Gospel-Administrations to be used by the Ministers of the Churches in all publick Assemblies by a precise reading of the Words prescribed unto them with Commands for the reading of other things which they are not to omit upon the Penalty contained in the Sanction of the whole Service and the several parts of it fo 42. It is only about its Imposition and the necessity of its observance by vertue of that Imposition that he discourseth f. 44. § If the Author of this Discourse had only pursued what he here intimates in these last words and bent his Force only against the composing and imposing of Forms of Prayer c. i.e. Liturgies in general he had dealt much more candidly and saved himself and me some labour But because he seems to look one way whilst he

Teachers and Fathers of the Church met together in the Name and Fear of God which is not without the Promise Mat. 18.20 of a Blessing with Prayers and Supplications inventing divising and ordaining for the Glory of God and real good of the Souls of Men have solemnly appointed to be gathered into an excellent Form and Method called a Liturgy to be solemnly read for Gods Glory and the Peoples Good when as Reading is as truly the Ordinance of God as preaching Deut. 31.11 12 13. Indeed if Liturgies did contain like stuff as that of the Alcoran or of the Romish Services or Credenda or Agenda Matters of Belief and Worship contrary unto Divine Worship Truths and Institutions then indeed they may justly be called Humane Inventions worthily to be condemned and demand who required these things And so to Worship and so to Sacrifice were no more acceptable to God than to slay a Man or to cut off a Dogs Neck or to offer Swines Blood Isa 66.3 or to bless an Idol And then indeed it might justly be said That they have chosen their own Ways their own Inventions and that they that delight in such Liturgies delight in their own abominations But for such like we contend not Ecclesiae non licet quis●●●● instituere qu●d Verbo D●i scripto ad●er setur nay against such our Church hath provided in terminis in the 20 21. Act made 1552. in the Innocent Time of King Edw. 6. viz. It is not lawful for the Church to ordain any thing ergo not Liturgies that is contrary to Gods Word written c. nor to enforce any thing beside the same to be believed for necessity of Salvation nay the very same Josiah-like-Prince in his Injunctions set forth in the second Year of his Reign 1547. commands his Bishops and other his Clergy at least four times in the Year to preach against Works devised by Mens Phantasies besides Scripture so far were our Pastoral Fathers of that time from countenancing Humane Inventions or putting any such thing into the Liturgy that they commanded that they should be preached against by all the Clergy and so did Queen Elizabeth in her Injunctions Anno 1559. which have been observed ever since § That Liturgies are a Provision of Means exclusive of that Provision of Means for the Accomplishing of those Ends in the Worship of God for which Jesus Christ hath made and doth continue to make Provision and therefore not allowable and are unlawful This Argument alone I must confess if true were enough of it self to confound and overthrow all Liturgies whatsoever there would need no other and therefore he labours hard to make it good alledging That the Administration of Gospel Ordinances in the Church consists in Prayer Thanksgiving Instructions and Exhortations sutably applied c. that he appointed Persons viz. Pastors and Teachers for the Regular Administration of them that the Furniture and Provision that Christ made for the performance of them is his bestowing of Gifts on such Persons called according to his mind to the Office of the Ministry enabling them unto and to be exercised in that Work But the Provision that Liturgies make is by a precise reading and pronouncing of the Words set down therein without Alteration Diminution or Addition and that toties quoties let so much go for currant and therefore exclusive the former unless it can be made appear that an Ability to read the prescribed words of the Liturgy be the Gifts promised by Christ for the discharge of the Work of that Ministry § This I conceive is no good Sequel and must be inquired into that those that composed our Liturgy or those that may compose a new one either were or may be Persons qualified and gifted for the Work of the Ministry and for edifying of the Body of Christ and consequently without exception and that the Subject and Matter of our Liturgy is or the Matter and Contents of another Liturgy may be either is or may be will make good my Assertion for Liturgies in general both for the Credenda and Agenda for Prayers Thanksgiving Instructions and Exhortations according to the Doctrine of the Gospel I think no sober Man will deny Now if the Persons and Matter be granted to be such then I conceive that it can be as little gain-said but that the composing of such Forms by such Persons is as truly a Gift and an Exercise of some parts of the Gifts of the Work of the Ministry as their composing of Prayers and Sermons and afterwards praying and preaching them without Book is by the several Ministers of the Gospel This or that Form of words and without Book or within Book cannot alter the Case For that which giveth the very Being to Sermons conceived Prayers c. is the Wit and Vnderstanding of Man and consequently they are many times corrupt and it is the like Wit and Understanding of Man that gives Being to Liturgies jam sumus ergo pares in this though happily they may have their reciprocal Excellencies and Preheminencies one over the other in this or that particular consideration I hope and am verily perswaded that this Author when he penned this Conclusion and Exception viz. And therefore exclusive the former unless that it can be made appear that an Ability to read the prescribed words of the Liturgy be the Gifts promised by Christ for the discharge of the Work of the Ministers did not intend to put tricks upon or abuse his Readers by equivocally wording of it For a Child or Heathen or Infidel or any other not called to the Ministry that hath newly learned his Horn-Book may have an Ability to read the prescribed Words c. And in such it cannot be expected that an Ability to read c. should be the Gifts promised And therefore he is not to be understood barely of an Ability to read which any Infidel or Child may do but of reading the publick Service of God by those whom God hath appointed and gifted to administer in his Temple and Church and by the Gifts that he doth not intend all the Gifts promised nor yet that reading is the Gift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above all other Gifts which are many and therefore cannot reasonably be intended that any one or if he mean all or more than one Gift should be instar omnium either instead or above all the other It 's enough for me if I can make it out that publick readings of the publick Service of God by the Pastors of the Church be one of his many Gifts or that it be an Ordinance appointed by God himself and that it is quodam sensu preaching or tant a monte I shall not in the least trouble my self to prove reading to be a Gift presuming that it will not be denied either by our Author or any other But I shall endeavour to make it appear that such reading such reading as we both do or should mean is an Ordinance

and false accusers and that this is reinforced with a strong Debet stampt upon it viz. this they ought to do for the Lords sake and this they might do as free without the least abridgement of their Christian Liberty and freedom and that as they had not their Christian Liberty so they should not use it for a Cloak of malitiousness A Garment very ill becoming Professors of the Gospel but as the Servants of God should Honour all Men Love the Brother-hood Fear God Honour the King and so proceed to the Subjection of Servants towards their Master c. this I conceive to be the natural and no forced Scope of that part of the Chapter whence the sixteenth Verse was taken in which construction it more probably rather concludes against than for our Discourser as being Diametrically opposite to the end for which our Author quoted this Apostle However sit lector Judex His next and last Fortress and Refuge is Acts 15. which is also brought to Justifie not only Freedom from Mosaical Institutions but also from any succeeding Impositions of Men our Liberty equally respecting them both yet he grants there may be yea that de facto there ought to be an Abridgement made of our Liberty as to the performance of some things at some times which in general we are made free unto where the performance in the use and exercise of our Liberty would prove an hindrance to Edification the great thing whereunto all things are subservient But then the case must be so stated Antecedent to any Imposition that Abridgements of the Liberty of the Disciples of Christ by Impositions on them of things which he hath not appointed nor made necessary by circumstances Antecedent unto such Impositions are plain Vsurpations on the Consciences of the Disciples of Christ destructive of the liberty which he hath purchased for them and which if it be their duty to walk according to Gospel Rule is sinful to submit unto and then concludes that of this nature is the Imposition of a Liturgy contended about is evident It having no Institution or appointment by Jesus Christ it being wholly of men there being nothing Antecedent to its Imposition that should make it necessary to be Imposed A necessity of its observation is induced upon and by its Imposition which is directly obstructive to our liberty in Jesus Christ f. 70 71. All which and much more to the same purpose I must confess our Author hath very peremptorily and very Magisterially delivered as if as true as Gospel it self but whether in truth they are so sound that they cannot be condemned and that both my self and others that are of contrary Judgments may be ashamed I must crave leave to bring this Portion also of Scripture Acts 15.28 f. 25.70 to the Test as I have done the others and leave the Readers to Judge he himself having only by quoting of it bid it Euge and Vale only giving it a Salute and a Farewel in one and the same breath viz. For it seemed good to the Holy Ghost and to us to lay upon you no greater burthen than these necessary things viz. That ye abstain from Meats offered to Idols from Blood and from things strangled and from Fornication v. 28 29. Ergo what Ergo the Civil Magistrates ought not to impose a Liturgy containing a wholsome form of sound words and Worship for of such I must be always understood It must conclude so much or it concludes nothing against the use or Imposition of such Liturgies and whether such premises will yield that Conclusion I leave the Reader to Judge Nay what if this place doth rather conclude for Imposition than otherwise and that out of his own reasoning For he confesseth f. 15. that the things there mentioned and imposed were not necessary in their own nature but in the posture of things in the Churches necessary to the avoidance of Scandal whereby the observation of that Injunction was to be regulated which reason for ought appears to me may more rationally yield this conclusion Ergo the Civil Christian Magistrate which Collectively is as well representative of the Church as of the Civil State may impose Liturgies not absolutely necessary in their own Nature but necessary for the sake of Order Uniformity Peace and Coveniency of the Church Testimony of Obedience to the Magistrate Civil and Ecclesiastick avoiding of Scandal preventing of sundry evils that otherwise would ensue But be it that this Text will Logically yield neither the one Conclusion nor the other yet let us examine the occasion of this meeting and of this resolution and let the Reader Judge how much or how little it makes for or against the Liberty the Discourser layes claim unto thereby The true State of the Question which the Apostles met to decide at Jerusalem was whether the Gentiles which believed in Christ were to be Circumcised or not and consequently bound or not bound to keep the whole Law It was this to resolve That whereas all such as embraced the Worship of God of Israel conformed to one of the kinds of Proselytes Faederis or Januae unto whether of them the Gentiles which had or should receive the Gospel of Christ were to conform themselves St. Peter demonstrates it to the Council to be the will of God that they should conform to the latter and not to the former because that Cornelius the first Christned Gentile to whom he was sent was no Circumcised Proselyte but a Proselyte of the Gate yet received he no Commission to Circumcise him Yea the Holy Ghost as he was Preaching fell on him and his Houshold being Uncircumcised as it did upon those of the Circumcision whereby it appeared that God would have the rest of the Gentiles which embraced the Faith to be after the Pattern of Cornelius and to have no more imposed upon them than he had And accordingly the Council defined that no greater Burthen should be laid upon them than these necessary things mentioned v. 28 29. If it seemed good to the Apostles themselves the Holy Ghost himself directing them to impose things as necessary that were not so in their own Nature as our Author confesseth surely then the more natural and Logical deduction from the Fifteenth of Acts is that for the same or other sound reason and as the posture of things may so stand some things not in their own Nature necessary may by Lawful Authority be imposed for some Important considerations Here by the way it is fit to be intimated that in this discourse the terms Necessary and Necessity be rightly understood viz. that by Necessity is to be understood not a Doctrinal but an Obediential Necessity not an absolute Necessity but a Necessity ex Hypothesi or Necessitas convenientiae so that by necessary is to be understood very commendable very expedient very Behooful for the weale of Church or State This done I return to the Fifteenth of Acts Jewish Ordinances had some things natural in them

set up that which was wholesom even a Liturgy as the chief Turn-key to let in and to keep out both the pure and impure sound and unsound containing a wholsom form of sound words able to prevent the return of the lately expelled Romish Corruptions which was accompanied also with other helps as Commands from the King by Proclamations Injunctions Visitations Instructions Acts of Parliament and indeed what not that a wise and well-meaning Council could suggest for the advance of a more pure Reformation all little enough so strangely and so universally had the former Leaven and Poyson of Idolatry and Superstition wrought in the hearts and minds of the generality of this Nation which Antidote and Remedy was found to be so effectual both for the expelling Idolatrous and Superstitious Worship under which this Nation had long and heavily groaned and also for the Propagation of more pure Gospel-truths and worship that Queen Mary was no sooner quietly Seated on her Throne but that even by the advice of her Popish Council she nulled all that her Brother had done in that behalf because they had by experience found it so effectual for the keeping out of Romish Doctrines and Worship and therefore by a Statute 1º Mary 2º repealed the Statutes of 5 and 6 Edw. 6.1 which had been frivolous to have done had they not found the real effects of it to their prejudice nay of such admirable force and vertue was the use of that Liturgy found to be in those days and in that conjuncture of affairs that the wisdom of the very next succeeding Princess who happily had as wise a Council as ever any of her Predecessors had and therefore most likely to be best acquainted with the Avail and effects thereof thought it then also the best and most avaliable means that possible could be found by the Ecclesiastical and Civil wisdom of those days in order to the Readvancement and propogation of the true reformed Religion so happily begun in the days of her most excellent Brother to repeal what Queen Mary had done and to re-establish what Edward 6 had done according to an Act of Uniformity made 1º Eliz. by all which and by much more that might be justly alleadged it is demonstrable that the cause was Antecedent to the Imposition the Popish Mass-Book before the reformed Liturgy If our Author be not yet satisfied in this matter of Fact that at the first reformation scandal and other necessary circumstances were Antecedent unto the Imposition of the Liturgy I shall then beg the favour of him but a little to look back upon the 6 Ch. of his own Book fo 36.39 and consider if according to his own Heraldry his own draught of the Pedegree of our Reformation and Liturgy if he give not the Precedency to the Scandal the Mass-Book so great a Scandal that it may be justly called a Catholick scandal or Heresie against the very Scripture it self and not to the Imposition which certainly is as demonstrable as that Car. 1. was before Car. 2. And confesseth that the scandal and Reformation then did somewhat resemble the Scandal and Imposition mentioned 15 Acts. For after he hath pleased himself in summing up some ends and some considerations which he conceives the then present Reformers had in framing of our Liturgy he then says And this afterwards accordingly they meaning the Priests did reading the Service-Book instead of the Mass c. which is a plain Confession that the Mass and consequently the Scandal was before the Imposition of our Liturgy rejecting out of the Offices before in use what can be more plain such things as were directly contrary to the Articles of Faith professed in the Reformation in hand Translating of what remained into English it being before in Latine Another plain demonstration with such supplies and alterations as the rejection of those things beforementioned made necessary f. 39. And thus almost every Line gives precedency to the Scandal before the Imposition And indeed its impossible it should be otherwise for without all peradventure the Corruptions to be Reformed must preceed the Reformation and consequently be Antecedent to the Liturgy He also there confesseth that indeed somewhat there was in this Case meaning the Reformation and the Imposition of the Liturgy not much unlike that insisted on the entrance of this Discourse viz. ch 1. Between the believing Jews and the Gentiles mentioned Acts 15. the more like they are the more it Justifies our Liturgy He proceeds yet further on in making the Parallel and Similitude between the Scandal in the days of the Apostles and the Scandal in the days of our Reformers which still justifies them and their Reformation together with their Liturgy tho he is pleased to make other Inferences as that because the use of those necessary things imposed Acts 15. ceased so should now the use of our Liturgy and that it seemed to be the Aim of our first Reformers f. 39.40 But where this Aim of our first Reformers doth appear non constat idem est non esse non apparere But were it so in truth yet this is not our case for the same grand reasons that prevailed with our Reformers to introduce and impose a Liturgy are still in full force and vertue to continue it viz. to prevent the return of Popish Worship and Administrations in the publick service Intus existens prohibet Alienum § It is also observable that besides the Popish Scandal which was Antecedent to our Liturgy which alone was cause sufficient to introduce a Counter-Mine a Liturgy there were Scandals of another nature Antecedent also and prevalent enough to introduce the same and that to be confirmed by Act of Parliament and that under penalties not small For tho before the Liturgy was made reviewed and confirmed by Edw. 6. He had set forth one uniform Order of Administring the Holy Communion in both kinds yet all people being in a manner left to themselves to give and receive the Holy Eucharist being only under general directions and that as yet but by Proclamation only that what about the placing of the Alter or Table and what about the manner of giving and receiving of it it caused great Schisms and Factions and gave great occasions to the grand Adversaries the Papists to reproach us that we could not so much as agree where or how to set the Table nor how to give or receive the Eucharist when set some taking and placing it one way and some another Miles Hubard display of Protestants f. 81. which gave occasion unto some prophanely enough to call it our Oyster-Board which White of Lincoln charged on Bishop Ridley the like did Weston Prolucutor of the Convocation 1 Mary reproach Lattimer withal telling him that Protestants were like Apes not knowing which way to turn their Tails And it is Recorded in the Register Book of Petworth that many at this time affirmed the most blessed Sacrament of the Alter to be of little regard

obey them that have the Rule over you and submit your selves for they watch for your Souls c. Not considering that the word Rulers in St. Paul's dialect doth signifie Feeders and Leaders which be the two signs and duties of good Shepards And yet we do not deny but that the Messengers and dispencers of God's Mysteries by Preaching the word Administring the Sacraments and Rights useing the Keys have their Internal and Spiritual Regiment over the Souls as well of Princes as of others But be it that St. Paul saith so altho in truth there 's a great disserence between posuit vos Episcopos and posuit Episcopos between he hath made you Overseers and hath made Overseers And what are these Overseers or Bishops commissionated to do Nothing but to feed the Flock of Christ But be it as they would have it yet nothing can possibly be concluded out of this place that the Pope is above Princes or above the Church any otherwise than any other Bishop is which position is Heresie at Rome But from hence we may conclude that all Bishops have their Authority immediately from God which happily will be as little acceptable at Rome as the other § That place also of Hebr. 13.17 is not meant of the Pope in special but of Bishops in General yea and of all Pastors and Curates also so that it makes nothing for the Pope in particular so far forth as those that are set over our Souls and do truly watch for the good of our Souls by speaking unto us the word of God so far we are to submit to both Pope and Presbyter but no manner of colour to conclude from hence the Pope to be above all Temporal Princes The word here also signifies Leaders as well as Rulers and is to be understood so here for it follows v. 7. Remember them which have the Rule over you who have spoken unto you the word of God whose Faith follow considering the end of their Conversation If we must mark and imitate them then surely they must be Leaders to direct us and not Rulers to Tyrannize over us But whether the word signifies Leaders or Rulers it advantages the Pope and Cardinals n●●hing at all for that they are not thereby meant but all that be Christians and Godly Preachers And the obedience here required is no Corporal subjection to their persons but an inward likeing and embracing of their Doctrine And whom they call Rulers here St. Paul 2 Cor. 4.5 maketh Servants we Preach not our selves but Christ Jesus to be Lord and our selves your Servants And 2 Cor. 1.24 Not that we have Dominion or Rule over your Faith but we are helpers of your Joy And Christ's charge was Mark 10.42 43. and Luke 22.25 The Kings of the Gentiles exercise Lordship over them but so it shall not be among you c. And Christ himself was amongst them as he that doth serve Their very function then is to Serve not to Rule their Brethren to feed not to domineer or Tyrannize over the Flock of Christ say or write what or who can or will they will hold the conclusion with Bellarmine that the Pope as Supream Prince Spiritual may change Kingdoms take them from one and give them to another when he shall think it necessary for the Salvation of Souls § Should I dig and rake deeper into the Sink and Pit of Romish rubbish and Errors I should but find it bottomless full of Lyes and Errors backt with Impudency and Obstinacy maugre all that can be said against them and therefore will draw towards an end and conclude from what hath been already written and from what sollows viz. That the Popes of Rome together with their Principles and Doctrines Practices and Trinckets D● Row P●nt Lib. 5. ● 6.7 8 John 8.44 are the silthy spawn and product of their Father the Devil and the Lusts of their Father the Devil they do He was a Murderer from the beginning and so are they both in Practices Principles and Doctrines witness the Inquisition the Popes Slaughter-house their being often drunk with the blood of Saints not sparing Kings nor Emperors no nor yet men more righteous than themselves and that by Mariana his quacunque arte which could proceed from no one that was not Spirited by the Devil and abode not in the truth because there was no truth in him no more have they John 8.24 having erred from the Faith first delivered to the Saints and forsaken the right way and gone astray witness their whole Scheme of false Doctrines their Twelve new Articles of Faith and other false Doctrines of that packt Conventicle at Trent and those Twelve Blasphemous Articles of Jo. Baptista * Mat the end of the book Poza a Spanish Jesuit his Creed and the New-Politick-Gospel-Light of Cardinal Palavicini in his History of the Council of Trent Collected by one of their own Communion their Jesuits Morals c. when he speaketh a Lye he speaketh of his own he is a Lyar and the Father of it Rome a la mode they are his spawn and Children and do his works witness their cheating Auricular Confession foolishly called Sacramental there being nothing of a Sacrament in it the Pick-lock of all the secret Councils of all the Kingdoms of the World holding out that Regicides and the greatest sinners of the World shall go plum to Heaven if but Confest and Absolved tho but in Articulo Mortis by their Priests their own Complices and Confederates in the same Crimes witness also their lying Legends their * Vile Mr. 〈…〉 Forgeries Forgeries their false cheating Miracles their coyning contrary Creeds in the dayes of Constantine and Constantius their raking out the Bowels and intrails of Old Authors Fathers and Councils their Doctrines of Equivocation of Infallibility and Probability their Clementines Extravagants and Decretals for if they were of God they would hear his Word and therefore they hear them not because they are not of God v. 47. for it is impossible that such monstrous horrid Principles and Doctrines such abominable impostures should proceed from any other Spirits but from the Spirits of unclean Devils L●ke 4.33 for had they been born of God his Seed would have remained in them which would have preserved them from those Legions of Diabolical Principles and Practices they now stand indicted and are found guilty of To these great truths bears farther Testimony their own hand writing of Ordinances against themselves even their own Authors and Councils Witness not only their allowance for Fornication non obstante Gods own command to abstain from Fornication 1 Thes● 4.3 Acts 15.21 Ch. 21.4.25 nay not only barely to abstain but to Flee from it ● Cor. 6.8 non obsbante the Apostle imputed it as a great sin to the Corinthians that there was Fornication amongst them 1 Cor. 1.5 and non obstante it be expresly declared by the Apostles that the Body was not for Fornication 1 Cor. 6.18 but for the